Part passionate memoir, part scientific exploration, a life-changing tale set among a small tribe of Amazonian Indians in Brazil that offers a riveting look into the nature of language, thought, and life itself."Immensely interesting and deeply moving.... One of the best books I have read."—Lucy Dodwell, New Scientist
A riveting account of the astonishing experiences and discoveries made by linguist Daniel Everett while he lived with the Pirahã, a small tribe of Amazonian Indians in central Brazil.Daniel Everett arrived among the Pirahã with his wife and three young children hoping to convert the tribe to Christianity. Everett quickly became obsessed with their language and its cultural and linguistic implications. The Pirahã have no counting system, no fixed terms for color, no concept of war, and no personal property. Everett was so impressed with their peaceful way of life that he eventually lost faith in the God he'd hoped to introduce to them, and instead devoted his life to the science of linguistics.
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Most Helpful Reviews
★★★★★
3.0
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Fantastic Subject, But Poorly Presented
I first got wind of Daniel Everett's work on the Piraha from a fantastic article that appeared in the New Yorker a few years ago (see the link below if you're interested). I was immediately and deeply intrigued: the article presented a captivating glimpse into what by all accounts was groundbreaking work--work that had the potential to upend the current framework in which we think about language, culture, and the mind. After reading the article, I was hungry for more information and specifics about the Piraha people and their language, and a few years later, when I saw that Daniel Everett had published a book, I eagerly picked up a copy, excited to delve deeper into his work.
The good news is that "Don't Sleep There Are Snakes" does indeed provide much more detail, both about the Piraha culture and the language. At the end of the book, the reader has a much better idea of what the Piraha are all about and what lessons they can teach us. And this is what I ultimately wanted to get out of the book.
The bad news is that Everett is not much of a writer, or even a particularly good storyteller. None of the narrative grace of the New Yorker article is present in this book, and before long, this gets irritating. Which is a shame, because Everett's story is such a fascinating one, one that could by all means make for a fantastic book. But Everett's style is clumsy and ham-handed; the individual chapters do not connect well with one another, and even within the chapters paragraphs can seem poorly pieced together. Perhaps not everyone will agree with my opinions here, but I think one should be aware going into this book that Everett is no prose master.
Part of the problem with the book's style is a conflict of aims. On the one hand, the book is written for a general audience, and I think it does a very good job in this regard. It presents all its information (even the more difficult academic bits) in an easy-to-follow manner, with plenty of examples to illustrate its points. There's nothing wrong with this approach in itself, but it flounders in this case because of the book's less than stellar composition.
On the other hand, the book is also trying to present years of academic research and, more importantly, to make a point, and a controversial one at that. And here its general-audience presentation works against it. Everett's discussions of conceptual issues in linguistics are just too watered down to carry any weight. His arguments against Chomsky (which I'm very sympathetic to) are mostly just knocking down straw men, and do not give a honest presentation and refutation of Chomsky's and others' views. Even Everett's arguments for his own ideas come off as superficial, lacking the rigor and precision they would need to really convince (me, at least). In addition, Everett's discussions of his actual research stop short of full detail, and still left me with further questions.
All this being said, however, I still think this is a worthwhile book. Sometimes the content of a subject matter can outshine even the worst of presentations. And Everett's work really is fascinating, in more ways than one. If you're interested in language, culture, and the connections between the two (as well as those with psychology, philosophy, and more), this book is definitely of interest. Just don't go in expecting a flawless work.
(The New Yorker article about Everett and his work can be accessed here: [...])
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★★★★★
1.0
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They practice infanticide; maybe he SHOULD have converted them!
Having read the article in the New Yorker, I thought this book would provide more interesting tidbits about life with the Piraha. Everett bends over backwards to tell the reader how peaceful this group of people is, and how they have no knowledge of sin. He is a moral relativist. The Pirahas behave like a bunch of Ayn Rand-style objectivists from the show-me state. In one instance, they ignore a woman's screams as she dies in childbirth on a river bank. Then there is Everett's account of his and his then-wife's adoption of a sick infant whose mother had died. None of the other Piraha mothers had offered to suckle the child. Everett rigged up a feeding device and the baby was recovering, only to be murdered by her own father when he was asked to look after her for a few hours. The Everetts were upset, but then Everett goes on to rationalize the killing as a kind of euthanasia that fits with the Piraha's Weltanschauung. He took no steps to contact the police (and there ARE police in the area; they showed up to investigate a murder that Everett chillingly relates, admitting he is friends with the perpetrators) or to discuss with the father why this might actually be WRONG. Their language and their lifestyle are quite interesting, but they are not noble savages. The UN came out with a universal set of human rights for a reason. I'm not even Christian, but if I were there I would try to convert them just to get them to stop killing infants and acting as if it were OK. It is horribly demeaning to a people to describe such events dispassionately without any effort to "interfere" and help them to develop a sense of moral agency.
27 people found this helpful
★★★★★
4.0
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Faith Lost in the Rain Forest
This book is a memoir of a missionary linguist who spends several years learning an obscure Amazonian Indian language in order to translate the New Testament. This is what the Summer Institute of Linguistics and the Wycliffe Bible Translators do. They do not baptize or openly evangelize, instead they are trained linguists whose ultimate purpose is to bring the Word of God to remote, tribal peoples in the expectation that the Bible will speak for itself, work its unique magic and transform pagans into Christians.
Anyone who has done anthropological fieldwork in the Amazon region--as I myself have done in the Suriname rain forest--has run across missionary linguistics and probably befriended a few. Life in remote villages is hard and it exposes not only oneself but also one's family (if they are with the linguist or anthropologist) to life-threatening diseases and other mortal dangers. It takes real motivation, commitment, sacrifice and clarity of purpose to actually live in a remote village in a rain forest--or other inhospitable parts of the globe--for an extended period
In the case of Daniel Everett, his wife almost dies early in his fieldwork. But he--they-survive this first existential crisis and soldier on. As the book progresses, we get to know his Indian group, the Piraha, increasingly well and begin to understand and sympathize with their world-view.
Professional linguists will be interested in Everett`s critical discussion about Chomsky, Pinker and others who have theorized about why all known languages possess the same essential features. But the lay reader will find enough of interest beyond linguistics to want to read this book
One of the most interesting and unexpected elements of this book is that the missionary linguist in the end loses his faith and as a result, loses his career, his wife and many friends and colleagues. Everett had gone to the Piraha confident that the Bible, once made accessible in the Piraha language, would allow people "to choose purpose over pointlessness, to choose life over death, to choose joy and faith over despair and death, to choose heaven over hell."(p. 264) The trouble is, Piraha believe in the immediacy of experience; they live in the present; they are happy and not lost or in a state of despair. And it is not just they who believe this; the missionary comes to believe it too. Everett quotes a Bible professor from his college days, "You've gotta get `em lost before you can get `em saved." And he observes, "If people don't perceive a serious lack of some sort in their lives, they are less likely to embrace new beliefs, especially about God and salvation." (p. 266)
I find this most interesting. I have myself come to recognize that people in difficult circumstances, and especially in crisis (as in finding oneself in a war zone, facing financial ruin, life-threatening illness or a long prison term, or hitting the "rock bottom" described by an alcoholic or drug addict) are more likely to reach out to God and salvation than those who are relatively comfortable in their lives. Dr Everett finally concludes that the Piraha don't need Christianity, that Christianity does not fit Piraha culture; that they are happy as they are and who is he to tell them they need salvation? The author does not reach this conclusion lightly and he knows it will have profound consequences for himself and his family.
I recommend this book as a searingly honest account of a missionary's struggle to learn an unwritten language, to immerse himself and his family in an alien (to him) culture, to understand the interaction between Piraha language and culture, all of which forces the author to reflect in a new way on his own spiritual "foundational" beliefs and purpose in life. And of course, there is always the fascination of watching someone commit professional suicide. This book explains what it took to drive one man to make his life-altering choice. If I had seen this book pre-publication, I would have suggested that more than 11 pages be devoted to the author's loss of faith. It almost seems that Everett was afraid he would lose readers if his flagging faith were signaled earlier in the book. In any case, there are many book s about how people came to accept Jesus. I suspect there are far fewer that explain how someone came to lose Jesus. I found myself wondering why loss in a particular faith led inexorably to loss of all faith in a First Cause, a Prime Mover. Could the ex-missionary not have became a deist, theist or Unitarian? I was left wanting to know more about his personal transformation.
17 people found this helpful
★★★★★
5.0
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Explore the present tense with Dr. Everett in "Don't Sleep, There are Snakes"
I liked this book even though I'm not a linguist or an anthropologist. What it comes down to is that this man, Dr. Daniel L. Everet, spent time with people he meant to change, and instead, because he was truthful with himself, allowed them to change him. It's really quite lovely. Also, you will learn about the people of the Amazon, which is fascinating. Our culture is caught up with ideas like mindfulness, which we try to insert into our lives. But to really be mindful, it seems that your entire culture, including your language, need to reflect a state in which the past and future are meaningless, and that all that matters is the present. That there are such people existing today is a wonder.
14 people found this helpful
★★★★★
3.0
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... dilemma of the SIL missionaries who go into places like the Amazonian regions where the Parahã live is that ...
The dilemma of the SIL missionaries who go into places like the Amazonian regions where the Parahã live is that they get excellent field linguistic training but only a smattering of ethnography. As an anthropologist and linguist who spent 28+ years working in economic development projects for nomads funded by various International Development Agencies, field work and the resulting necessary ethnography were the meat and potatoes of my efforts. Going into a field setting with the primary motive is to acquire enough of the local language to translate the King James Version of the Christian bible into that population's language in order to save their souls, bring them to Jesus and lead them into heaven, is always problematic.
One may ask, "Why is enlightening these poor befuddled savages with the word of our God, whom we've determined to be so much better than theirs, so bad?" Well, we could kick that ball around the field for years but Everett's book illustrates the issue nicely.
As an ethnography, it falls short. This is the memoir written as a personal odyssey and it's all about Everett. The Parahã are the background, the wallpaper of this trek and like Homer's work, leads Daniel Everett back to home to Penelope. Everett is shocked that they don't share his values, murder and seemingly, don't have recursion in their language. They have few consonants, three vowels and two tones that allow them to communicate like chirruping birds in the forest. Like any goood SIL missionary, his phonology is tight-- the late, great Peter Ladefoged came out and checked him out, but his morphology and syntax are sloppy. His understanding of taxonomic principles which are expressed in the target language constantly mystify him. But, he likes these guys and that's good.
Going into the field with a fixed set of values and an ulterior motive puts the observer at an instant distance from the population under study. Anthropologists, which I determine from this book, Everett is not, resolve these conflicts by producing two points of view: that of the observer (the etic) and that of the actor (the emic) in the social setting. Both need be considered and the emic should be exposed in the light of the etic, and not judged by it.
So, as a memoir and a tale of a personal odyssey, it's an OK book. But, as an ethnography, it sucks.
13 people found this helpful
★★★★★
5.0
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Fundamental
"I will not discuss the work of Daniel Everett. He has become a charlatan."
N. Chomsky
Chomsky's ire is not surprising if one takes into account that Everett's discoveries, insights and ideas obtained from studying a small, obscure Amazon tribe, demolish the core principles of Chomskyan linguistics including such hallowed concepts as 'universal' grammar, 'recursion' and reliance on overconceptualized symbolic 'grammar trees' that had been pulled out of thin air by the old polymath.
Pirahas have no numbers, no fixed color terms, no perfect tense, no deep memory, no tradition of art or drawing, and no words for "all," "each," "every," "most," or "few. No feathers, no elaborate rituals or creation stories. No heaven and no hell. No codified 'laws'. Their universe (and spatial concepts such as what we call left/right) are organized around the river that is their 'axis mundi.' They are relaxed about social contracts - marriage, and divorce, are uncomplicated affairs. Every Piraha, says Everett, has had sex with a large percentage of living Pirahas. Adults cannot (and do not want to) learn to count, nor are they interested in learning anything that is foreign to their culture. That includes the idea of an Omnipotent Deity: "God to us is a foreigner. We don't know him. We don't want him." Under certain conditions the Piraha language can be reduced to wordless prosody - singing - that relies on an acute awareness of each others' state of being, intentions, desires and is defined by human connectedness itself (roughly speaking, one may compare it to the 'whistling' language of Canary Islanders or the 'drumming languages' of Africa). The expert here is actually not Dan himself, but his wife Keren, about whom we hear relatively little in the book.
Instead of creating conceptual & symbolic edifices, Pirahas built their culture around survival in the jungle and the banks of the Maici river that teems with fish (and anacondas). They possess superb hunting skills which, together with a modest skill in growing manioc, results in their rarely having to go hungry. Everett emphasizes over and again their patience, happiness, kindness and child-rearing skills. Apart from hunting/cooking, they spend most of their time hanging out. When men had nothing to do,
"....they would sit around the graying embers of a fire, talking, laughing, farting, and pulling baked sweet potatoes out of the coals. Occasionally, they supplemented this routine by pulling one another's genitals and laughing as if they were the first earthlings to engage in something so clever. " Is this heaven or what?!
The Piraha language is focused on the experience of the present moment, on the living moment itself. What counts is the challenge of Now. I find it whimsical that this tribe effortlessly lives what Tibetans, Indians, Chinese and Europeans spend lifetimes to learn (ie, living in the present moment). No special breathing techniques for the Piraha, no visualizations, no asceticism, no gurus or philosophers - what they need to learn, they learn from each other and from nature. A holistic state of being of course has its drawbacks, as native peoples have discovered around the world. This includes the ease through which a non-conceptual mind is overwhelmed by alcohol (there is no inhibition provided by the brakes of conceptual thought) and the susceptibility to the tricks by unscrupulous traders.
However, living in the Now is no panacea and certainly no bed of roses. Everett tells us why.
Everett's experiences are narrated in a readable, gripping, irresistible book that combines field work, personal experience and his ideas about language, culture, Chomsky and Sapir-Whorff. This is anthropology at its best - a return to human experience and its logos rather than the other way around. And the anaconda incident at the end - whoa! Awesome book, highly recommended.
7 people found this helpful
★★★★★
4.0
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I found that I enjoyed its actual topic- the detailed linguistic study of the ...
Although I bought the book due to the perception that its focus was on the author's journey from Missionary to Atheist, I found that I enjoyed its actual topic- the detailed linguistic study of the Piraha people, their unique system of language, their independent and yet deeply connected culture, and their placement of value on facts that can be witness verified. When I read the chapter that gave attention to the religious transformation, it was clear that this aspect of the book was merely a byproduct, albeit a profound one, of a much more fascinating and engaging story.
6 people found this helpful
★★★★★
1.0
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An interesting topic that missed the mark...
Very early on in this book, which I had been told was largely about the unusual language spoken by this Indian tribe in the Brazilian Amazon, I realized that this missionary (the author) was not a scholar. He misused technical terms and didn't have a deep understanding of languages. This is a story of a misadventure, and not a particularly interesting one. It was not well written. I gave it up after 132 of the 283 pages. I would not recommend this book to anyone.
6 people found this helpful
★★★★★
4.0
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Nail in Chomsky's Coffin?
What would it be like to meet an actual alien? A creature who is just as intelligent as you are but whose thinking is completely foreign. Well, if this book is right, there may actually be an entire tribe of aliens living in plain sight along the banks of one of the tributaries of the Amazon.
In the late 70s a young linguist and missionary set out for South America to learn about one of the more isolated Indian tribes and translate the New Testament into their language. His name was Daniel Everett and after 30 years he gave up any hope of converting these strange people, and lost his Faith and his family along the way.
The book is divided into three sections, the first about Everett's experiences with the Piraha, the second about their language, and the third Everett's conclusions about what its existence means for future linguistic theory.
The first part is the most frustrating (though still fascinating), and I can't say who comes off worse: Everett or the Piraha. Everett himself behaves most of the time incredibly stupidly, for lack of a better word. For example, he brings his entire family, wife and three kids, to live in a little known corner of Brazil, hoping that it will be some kind of adventure or learning experience or God knows what. The results are predictable: his wife and one of his daughters contract malaria and nearly die. We later learn that Everett had misdiagnosed what was wrong with them and never started any treatment. He also has a habit of fighting with people that can very easily kill him, whether it be poachers or traders going upriver or even the Piraha themselves.
But it's Everett's descriptions of Piraha culture that really paint him as an almost unbelievably naive man. If you've ever read a book by a cultural anthropologist, or even seen a National Geographic special on tribal peoples, then you're already familiar with the usual platitudes about how much "Western Culture," with all its "materialism," can learn from our economically deprived but spiritually superior brothers dwelling in the jungles of the world. Everett can lay this on pretty thick at times and it gets a little annoying. Also, like just about every academic writing about the third world I've ever read, he is consistently impressed that human beings can engage in physical labor day after day, occasionally get sick and die, and are able to lift anything heavier than a pencil.
The strangest thing, however, is that almost none of the adjectives Everett applies to the Piraha fit the things he has actually witnessed them doing. For example, almost immediately after writing about how "peaceful" and "gentle" the Piraha are, Everett dedicates an entire chapter to a story about them murdering a local settler and then driving his family away. He writes about what loving parents they are, and then tells a story about them "euthanizing" a baby whose mother had died, but Everett was trying to save (they poured rum down its throat until it choked to death). Everett's wife actually witnessed a gang rape of a young girl, but he only dedicates a sentence and half to the incident and then moves on. Another time, two grown men begin masturbating one another in front of Everett's nine year old daughter. There is also a lengthy episode where all the men in the tribe get drunk and plot to kill him and his entire family. You find yourself constantly wondering why he likes them as much as he does.
Nevertheless, despite being bad neighbors, the Piraha are anthropologically fascinating, more for what they lack than for what they have. For instance, they have no rituals, almost no art, no religious belief beyond spirits that they occasionally see, no social hierarchy, no concept of number or color (they describe color only through metaphors), the simplest kinship system known, and no mythology whatsoever (they're perhaps the only people on earth who have no creation myth). Their knowledge of the past is limited to their own experience and what they've heard from eye-witnesses. When Everett tries to tell them about Jesus, they immediately lose interest after they discover that Everett hadn't actually met Him and that He lived a long time ago. Only direct experience of a thing ever counts. The Piraha have no fiction and only believe what they themselves see or sometimes what an eye-witness has told them (though, as Everett notes, they do lie and often). They also seem to have only a limited ability to learn new things, as Everett discovered when he tried to show them how to make better canoes, something that they themselves expressed a great desire for. Everett calls this phenomenon the Immediate Experience Principle (IEP), and says that it's the key to understanding the Piraha's stunning cultural conservatism.
Since Everett is a linguist and the Piraha are mostly known for the oddness of their language, a lengthy part of the book is dedicated to describing it. Even Everett himself is not sure if he could really be said to speak it fluently, and many others have given up learning it both before and after him. Its most significant feature is that it lacks recursion, something found in every other known language. Recursion is the ability to embed clauses infinitely within one another. For example, in English "The man who kicked the dog that bit the cat that ate the rat that ate the cheese" and so on potentially forever if the speaker wants it to be so. If this is true (and there are some who doubt it, but Everett spent 30 years studying the Piraha and never found any evidence of recursion), then Chomsky's claim that recursion is essential to human language is false.
In conclusion, this is a flawed but fascinating work and is highly recommending if you're interested in either anthropology or language.
5 people found this helpful
★★★★★
5.0
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Piraha are good without any gods
This is a fascinating book by an equally fascinating author. Dan Everett came to the Amazon to teach the Piraha Indians about the bible by translating it into Piraha. This so called "primative" language is amazingly complicated, and Dan who is a linquist managed to learn it. He did translate sections of the bible and read it to the indians, who were monumentally unimpressed. They only believe what they have seen for themselves, or what someone who they believe is credible has told them. Dan and his family lived with the indians, and even though they have different "morals", Dan found them to be kind, caring, family oriented, and really decent people. This without a sky god to tell them what to believe. Dan eventually loses his "faith" and becomes an atheist, and loses his family in the bargain. Religion or lack thereof, is not the focus of the book, but it was very interesting to an old atheist like me. The stories of the people, the land, and the language, make this one of the best books I have read in a long time.